To read this article and get from it what the author wants to convey you will have to let go of history as you see it and let Daniel Walker Howe take you on a tour of the evangelical movement from 1830 to 1860. We all have a picture of the evangelical movement but what Howe is doing or wants to do is take you and show you the affect that the movement has had on American Politics. What many think is a new venture into politics by the evangelical movement today is but their continued presence from the days of the Second party system.
Howe shows us how the evangelical movement not only shaped America, he shows us how it shaped the Victorian middle class in Britain. We often look back and argue that the Founding Fathers were guided by their …show more content…
Their goal was simple just as it was in some European countries and that was to establish a Christian society. This goal was met with resistance by those that wanted to hold on to their freedom to live as they pleased. With the Great Awakening came new challenges that split America, the Second Great Awakening was even more divisive. Howe tells us how the people objected to the imposition of political control by the Whig American System. How some objected to the imposition of the religious and moral discipline, the statement that the evangelical movement was the American religious "establishment." He lets us know that there was those that disagreed with the movement (American "dissenters") making religious conflict a central issue in political life in the United …show more content…
How the Evangelical movement led us through a political revival. The revival established what contemporaries called "a benevolent empire' an interlocking network of voluntary associations, large and small, local, national, and international- to implement its varied purposes. He also describes the opponents of the revival the Confessionalists (Roman Catholics, Old School Presbyterians, Missouri Synod Lutherans, Dutch True Calvinists, Antimission Baptists, Latter-day Saints, and Orthodox Jews). Howe then points out that it is not possible to define the opponents of the revival entirely in denominational terms, since its support was not defined in denominational terms either. There were the so-called “freethinkers” in the United States that were counted as confessionalist. The unchurched also made up the confessionalists who had one thing in common, a determination to preserve their independence in defiance of the evangelical juggernaut. How almost does a comparison that is seen today (Democratic and Republican) when he writes about the Democratic Party finding less reason to discuss religion than the Whig Party. He points out that even then that was not entirely true, just as it is not
Howe shows us how the evangelical movement not only shaped America, he shows us how it shaped the Victorian middle class in Britain. We often look back and argue that the Founding Fathers were guided by their …show more content…
Their goal was simple just as it was in some European countries and that was to establish a Christian society. This goal was met with resistance by those that wanted to hold on to their freedom to live as they pleased. With the Great Awakening came new challenges that split America, the Second Great Awakening was even more divisive. Howe tells us how the people objected to the imposition of political control by the Whig American System. How some objected to the imposition of the religious and moral discipline, the statement that the evangelical movement was the American religious "establishment." He lets us know that there was those that disagreed with the movement (American "dissenters") making religious conflict a central issue in political life in the United …show more content…
How the Evangelical movement led us through a political revival. The revival established what contemporaries called "a benevolent empire' an interlocking network of voluntary associations, large and small, local, national, and international- to implement its varied purposes. He also describes the opponents of the revival the Confessionalists (Roman Catholics, Old School Presbyterians, Missouri Synod Lutherans, Dutch True Calvinists, Antimission Baptists, Latter-day Saints, and Orthodox Jews). Howe then points out that it is not possible to define the opponents of the revival entirely in denominational terms, since its support was not defined in denominational terms either. There were the so-called “freethinkers” in the United States that were counted as confessionalist. The unchurched also made up the confessionalists who had one thing in common, a determination to preserve their independence in defiance of the evangelical juggernaut. How almost does a comparison that is seen today (Democratic and Republican) when he writes about the Democratic Party finding less reason to discuss religion than the Whig Party. He points out that even then that was not entirely true, just as it is not